Table of Contents

The Creation of Authority in a Sermon by St. Augustine

James Boyd White, University of Michigan at Ann Arbor Law School

Ancient Hebrew Militia Law

David B. Kopel, Independence Institute, Denver University - Sturm College of Law

Stasis in Moltmann e Schmitt (Stasis in Moltmann and Schmitt)

P. G. Monateri, SciencesPo, Ecole de Droit, Law School, University of Torino (Italy), University of Turin, Faculty of Law

The New Jerusalem and Middle Eastern Nationalism

Derek Tyler Johnson, University of Wisconsin, Platteville

Moses, the Tutmoses and the Exodus

Barbara P. Billauer, Institute of World Politics, Foundation for Law and Science Centers, Inc.


"The Creation of Authority in a Sermon by St. Augustine" Free Download
Villanova Law Review, Vol. 55, no. 6 (2010): 1129-42

JAMES BOYD WHITE, University of Michigan at Ann Arbor Law School

My way of honoring Joe today will not be to describe or extol his achievements directly but to try to show something of what I have learned from him, particularly in the way I approach a new text and problem, in this case the creation of authority in one of Augustine's sermons.

As its title reveals, Joe's early book, The Authoritative and the Authoritarian, drew an original distinction that is important to all thought about law, and about more than law: to all thought about any form of social organization, from the family to the church - for all human organization requires authority.

"Ancient Hebrew Militia Law" Free Download
Denver University Law Review, Vol. 90, 2013
U Denver Legal Studies Research Paper No. 14-32

DAVID B. KOPEL, Independence Institute, Denver University - Sturm College of Law

The history of the laws of warfare and of arms possession in the ancient Hebrew kingdoms.

The American Founders were assiduous students of history. While the well-educated among them read Roman and Greek history in the original languages, some history was well-known by almost everyone, namely the Bible. New Englanders intensely self-identified with ancient Israel — from the first days of settlement in early 17th century (Israel in the wilderness) to the days of the American Revolution, when New England’s “black regiment? of clergymen incited the Revolution as a religious duty, and described the thirteen American colonies as the modern version of the twelve confederate tribes of Israel. Thus, ancient Hebrew militia law is part of the intellectual background of the American militia system, and of the Second Amendment.

"Stasis in Moltmann e Schmitt (Stasis in Moltmann and Schmitt)" Free Download
Cosmo. Comparative Studies in Modernism, 3 - 2013: Diritto e Religione, a cura di Cristina Costantini, pp. 9-17

P. G. MONATERI, SciencesPo, Ecole de Droit, Law School, University of Torino (Italy), University of Turin, Faculty of Law

Italian Abstract: Il saggio introduce una interpretazione originale del pensiero di Moltmann sulla Kenosi cristiana, in base al metodo del 'close reading'. Su tale base l'A. porta in superficie il complesso insieme di citazioni letterarie che danno significato a uno specifico passaggio del "Dio Crocefisso" di Moltmann. Le citazioni diventano così un dispositivo intellettuale atto a produrre significato attraverso la sua sospensione e il suo differimento. In questo quadro l'A. ha come scopo principale quello di mettere al centro della scena il riferimento esplicito di Moltmann al concetto di Stasis di C. Schmitt, per spiegare l'autosvuotamento del divino da una prospettiva politica, come parte di una battaglia interna al divino stesso. il canone teologico ( la Kenosi cristiana come modellata da Motmann) diviene così concettualmente legata all'anti-canone politico (Stasis e Eccezione come definiti da Schmitt). In questa prospettiva la relazione strutturale tra Teologia e Politica, solitamente riassunta nella espressione 'Teologia Politica', riceve una nuova sostanza.

English Abstract: The essay introduces an original interpretation of Moltmann’s thought on Christian kenosis, according to the fundamental critical method known as ‘close reading’. On this ground, the Author brings to the surface the complex bulk of literary quotations which give substance to a specific passage in Moltmann’s work "The Crucified God". Quotations become an intellectual device apt to produce meaning through its proper deferral and suspension. Within this framework, the Author’s main purpose is to put at the centre of the scene the explicit reference made by Moltmann to C. Schmitt’s concept of stasis, in order to explain the self-emptying of God even in a political perspective, as a kind of internal battle within divinity. The theological canon (Christian kenosis as moulded by Moltmann) is conceptually linked to the political anti-canon (stasis and exception as defined by C. Schmitt). In this perspective the structural relationship between Theology and Politics, usually epitomized by the synthetic expression of ‘political theology’, comes to be re-substantiated.

"The New Jerusalem and Middle Eastern Nationalism" Free Download

DEREK TYLER JOHNSON, University of Wisconsin, Platteville

This paper is on the formation and execution of the American missional movement of the early nineteenth century into the early twentieth century and this movements effect on Middle Eastern nationalism. The American missionary movement was founded in American idealism, and religious revival after the United States split from the British Empire. This American idealistic, republican, and protestant movement swept through the United States in the 1800s. This movement led to the formation of Missional groups that felt their goal was to convert the world to Protestantism, democracy and the American culture. The Near East, or Middle East, garnered a large amount of these missional groups focus for it was considered the holy land where Christ was going to return. This influx of American Protestantism and culture to the middle east brought about the building of schools and protestant churches which taught the peoples of the Middle East about western ideals, such as nationalism. Due to the teaching of these western ideas the people of the Middle East began to see the world around them in a different light. Due to this change in thought many used this knowledge to begin nationalistic movements throughout the Middle East in the footsteps of Europe and the United States. Whether this is good or bad remains to be seen.

"Moses, the Tutmoses and the Exodus" Free Download

BARBARA P. BILLAUER, Institute of World Politics, Foundation for Law and Science Centers, Inc.

The dating of the Exodus is generally given as inter alia, sometime during the reign of Raamsess II, Horemheb or Tutmosis III. The Raamsess II school () base their claim on the store-cities mentioned in Exodus ch.1; the proponents of Horemheb cite to the Book of Olam Rabbah,and the advocates of Tutmosis III raise the potent argument that the only biblical information dating the Exodus is found Kings I, noting that the Exodus occurred 480 years before Solomon began building the Temple, generally placed c. 970-960 BCE. This would set the Exodus c. 1450--1440 BCE, consistent with Joshua entering the Holy land about the turn of the century.

Using current secular chronology, this reckoning places the Exodus during the reign of Tutmosis III, who reigned from 1479 to 1425 BCE. The birth and early palace years of Moses, which began 80 years before the Exodus, would then belong to the reigns of the Tutmoses I and II (who reigned from 1506 BCE to 1479 BCE). These three pharaohs, the only ones whose reigns are consistent with the chronological reference in Kings, are herein collectively referred to as “The Tutmoses.?

Conventionists are loathe to veer either from the Horemheb school, or favor Raamsess a
situation which has discouraged serious investigation by Biblical scholars knowledgeable in Hebrew language, legacy, legends and commentary into the reign of Tutmosis III as the pharaoh of the plagues and the Exodus. At the suggestion of Rabbi Aryeh Kaplan who identifies Tutmosis III as a potential Exodus-pharaoh, I investigate this possibility further.

A systematic investigation of textual details and inferences depict a sequence of events incompatible with an Exodus during the reigns of Raamsess II or Horemheb, but supports Rabbi Kaplan’s thesis that Tutmosis III was the Pharaoh of the Exodus. Further investigation into the reigns of The Tutmoses provides corroborative evidence for the Biblical narrative.


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Ancient Religions eJournal

Professor of Classics, Princeton University - Department of Classics

Professor, University of Iowa - Department of Classics

Professor, Washington University in Saint Louis - Department of Classics

University Lecturer in Papyrology/Greek Literature, Faculty of Classics, Director - Imaging Papyri, University of Oxford - Faculty of Classics

Professor, Stanford University - Department of Classics

Associate Professor, University of Texas at Austin - Department of Classics

Professor, University of Michigan at Ann Arbor - Department of Classical Studies